Although March (Martius) was the third month of the Julian calendar, in the oldest Roman calendar it was the first month of the year. The holidays observed by the Romans from the first through the Ides often reflect their origin as new year celebrations.

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The Romans did not number days of a month sequentially from the first through the last day. Instead, they counted back from three fixed points of the month: the Nones (5th or 7th, depending on the length of the month), the Ides (13th or 15th), and the Kalends (1st) of the following month. The Ides occurred near the midpoint, on the 13th for most months, but on the 15th for March, May, July, and October. The Ides were supposed to be determined by the full moon, reflecting the lunar origin of the Roman calendar. On the earliest calendar, the Ides of March would have been the first full moon of the new year.[2]

Panel thought to depict the Mamuralia, from a mosaic of the months in which March is positioned at the beginning of the year (first half of the 3rd century AD, from El Djem, Tunisia, in Roman Africa)

The Ides of each month was sacred to Jupiter, the supreme deity of the Romans. The Flamen Dialis, Jupiter's high priest, led the "Ides sheep" (ovis Idulius) in procession along the Via Sacra to the arx, where it was sacrificed.[3]

In addition to the monthly sacrifice, the Ides of March was also the occasion of the Feast of Anna Perenna, a goddess of the year (Latin annus) whose festival originally concluded the ceremonies of the new year. The day was enthusiastically celebrated among the common people with picnics, drinking, and revelry.[4] One source from late antiquity also places the Mamuralia on the Ides of March.[5] This observance, which has aspects of scapegoat or ancient Greek pharmakos ritual, involved beating an old man dressed in animal skins and perhaps driving him from the city. The ritual may have been a new year festival representing the expulsion of the old year.[6]

In the later Imperial period, the Ides began a "holy week" of festivals[7] for Cybele and Attis. The Ides was the day of Canna intrat ("The Reed enters"), when Attis was born and exposed as an infant among the reeds of a Phrygian river.[8] He was discovered—depending on the version of the myth—by either shepherds or the goddess Cybele, who was also known as the Magna Mater, "Great Mother".[9] A week later, on 22 March, the day of Arbor intrat ("The Tree enters") commemorated the death of Attis under a pine tree. A college of priests called "tree bearers" (dendrophoroi) cut down a tree,[10] suspended from it an image of Attis,[11] and carried it to the temple of the Magna Mater with lamentations. The day was formalized as part of the official Roman calendar under Claudius.[12] A three-day period of mourning followed,[13] culminating with the rebirth of Attis on 25 March, the date of the vernal equinox on the Julian calendar.[14]

Reverse side of a coin issued by Caesar's assassin Brutus in the fall of 42 BC, with the abbreviation EID MAR (Ides of March) under a "cap of freedom" between two daggers

In modern times, the Ides of March is best known as the date on which Julius Caesar was assassinated in 44 BC. Caesar was stabbed to death at a meeting of the senate. As many as 60 conspirators, led by Brutus and Cassius, were involved. According to Plutarch,[15] a seer had warned that harm would come to Caesar no later than the Ides of March. On his way to the Theatre of Pompey, where he would be assassinated, Caesar passed the seer and joked, "The ides of March have come," meaning to say that the prophecy had not been fulfilled, to which the seer replied "Aye, Caesar; but not gone."[15] This meeting is famously dramatised in William Shakespeare's play Julius Caesar, when Caesar is warned by the soothsayer to "beware the Ides of March."[16][17] The Roman biographer Suetonius[18] identifies the "seer" as a haruspex named Spurinna.

^John Lydus (6th century), De mensibus4.36. Other sources place it on 14 March.

^Michele Renee Salzman, On Roman Time: The Codex-Calendar of 354 and the Rhythms of Urban Life in Late Antiquity (University of California Press, 1990), pp. 124 and 128–129; William Warde Fowler, The Roman Festivals of the Period of the Republic (London, 1908), pp. 44–50.